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This is my nephew Vangeli from Tirana, who came and spent an extended weekend with me in Istanbul last week, eating a simit in the Staurodromi. When I started this blog I said to myself I wasn’t going to include personal names. When you represent something ideologically problematic for me, you’ll usually be described by a repeated sociological profile: “the Athenian thirty-something” or you’ll get a moniker all your own; in any event, if you read regularly, you’ll know who you are. But the warmth of certain experiences I had with my family in my village this past spring has made me want to “call their names,” both because these are people I learned to love a great deal in a very short amount of time and to do them the honor, even if these experiences are not that interesting for the objective reader. It’s obvious that it’s for them.

Vangeli is my second cousin Calliope’s eldest son. (See “Easter Eggs…“ because, believe me, you don’t want me to run through all the lineages each time and I can’t do it either.) When I first went to Derviçani in 1992, after Albania had safely opened up for good, Calliope was already living in Jiannena and we met there first, so we could get to know each other before going into Albania together. When we arrived in the village for the first time, hers was the face I was constantly looking for as a reference point among the throngs of relatives who were constantly surrounding me. It was her and my cousin Panto, Pantele, who is still my official bodyguard everywhere I go in the village, telling me who’s who since I can’t keep track, taking me everywhere I want to go, counting the tsipoura (raki) I have at every visit, so they don’t add up to too many in one afternoon, etc. His mother, my Kako Poly (Polyxene), is a saintly woman who made great sacrifices caring for my grandmother in her final years under conditions of great material deprivation for all. In video we have of my grandmother, taken by complete fluke by a cousin of my mother’s who went to Albania in 1988, a year before my grandmother died, as part of a Greek commercial exchange delegation — these groups were always taken to Derviçani as it was the showcase Greek minority village in communist times — my grandmother says: “Να, αυτή είναι η Πόλυ, μ’έχει επάνω της…“ — “Here, this is Poly, she (lit.) carries me.”

This is Calliope, with her two sons Vasili (left) and Vangeli (right) on Easter night in church (click). She’s an extraordinary and extraordinarily loveable woman: a great housewife, a competent businesswoman, funny, generous, always smiling, as flirtatious and open as a teenage girl — she’s one of my great relative-loves. Here she is below at the Monastery on Easter Monday, having just deposited a huge piece of lamb shoulder — no, actually, a lamb shoulder — on a paper towel in front of me, cold and glistening with shiny white fat like some Homeric offering. My father always loved cold lamb, and would never let my mother reheat it, because it reminded him of the Easter dance at the Monastery. This is a typical pose to catch her in below, because her innate generosity is always giving something to someone. (Click)

I hadn’t met Vangeli before, and if I had he would’ve been a baby. But in church that night, when we were introduced, he said to me, in his classic Aries way — breezy and confident: “Actually, I don’t know you, but Christos Aneste!” And my Aries replied: “I don’t know you either, but Alethos Aneste!” and I knew right then we’d hit it off. We talked the next day at the dance; I invested some of the best days of this trip visiting them in Tirana on my way back from Montenegro, and of all the people who said they would come to Istanbul to see me while I was here, I knew he was the only one who would actually do it. We locked horns on titles or terms of address for a while; I am literally twice his age, fifty and twenty-five, but we hang out like cousins and that’s what he used to call me, whereas I want to be called “uncle.” He wasn’t having it. (I have a similar problem with some nephews in New York on my mother’s side.) For a while we agreed on “şoku,” which is “buddy” in Albanian but also meant “comrade” in communist times, so that didn’t last very long, nor did the Russian “tovarishch” which means the same thing. Finally, when he got to Istanbul, he heard some guy addressing another as “abi” — big brother, technically, but often just “mate” — which they use in Albanian as well, so it’s been “abi” since then and that pretty much describes how we relate to each other.

I’m an only child. Calliope is like the big sister I never had and it’d be hard to imagine a more loving one. But my parents also had a first son that died when he was a baby, so, even more deeply, I’ve always felt literally haunted by a living presence and desperate absence at once, and by an entirely metaphysical need for a being that I feel is out there to incarnate itself again as an older brother. But being an older brother to someone else is just as gratifying, especially to a kid like Vangeli.

Because he’s good at his role and he did me super-proud here. He studied computer engineering in Birmingham and speaks flawless English, dresses impeccably, works for a company that sends him to Italy on a regular basis, so he speaks some passable Italian as well. (Some fashion-victim friend of mine from New York saw him dancing in the second video here and wrote to ask me who the funky kid with the curly hair and the Prada glasses was — she had recognized the Prada frames from five-thousand miles away…) We went out for a classic Istanbul fish-and-rakı dinner at a really good place in Cankurtaran in the old city; he immediately recognized that this was not just any meal, but that he was in the presence of a certain ritual to be respected, like Japanese kaiseki, and he acted accordingly. He was put off by the anise in the rakı at first — we drink ours unflavoured in Epiros — but then realized that Turkish rakı is not the cough-syrup by-product that Greek ouzo is and enjoyed it thoroughly. He had no negative preconceptions of Turks and Turkey and he never, never — not once — tried to insert one of those slimey negative innuendos about Turkey into the conversation that almost every Greek tries to do when he’s with Turks. He just listened to the two female friends we went out with, asked questions, tried to learn, gave his opinion, talked to them about Albania and Argyrocastro and Tirana and our families and Britain and anything else you could imagine, and charmed the skirts off of both of them.

He wanted to see everything. I hate going into the old city. I find it depressing, crowded. I love the mosques, but the Byzantine monuments discourage and sadden and, sometimes, anger me, and I prefer to not be confronted with the interface between the two and just stay here in Pera, expelled from the walls in my gavuriko varoşi. Also, getting there is alright, but getting back means trudging up and down and then up and down again some incredibly pedestrian-unfriendly streets and intersections and underpasses, unless you take some sleazy Sultan Ahmet cabdriver whose meter suddenly races to 100 lira by the time you get from Hagia Sophia to Pera.* But for Vangeli I went. And we saw everything there was to see. We even stumbled upon the Rüstem Paşa mosque, which if you ever asked me to find, I never could. We sat in the Süleymaniye for an hour and he listened to me talk about why I like sitting in mosques and watching Muslim prayer — Istanbul was the first time he had been inside one — and find them so calming and peaceful.

The tiles of Rüstem Paşa above and the interior of the Süleymaniye (click)

We covered every inch of Topkapı, where I hadn’t been in years and where I was re-dazzled by that Ottoman sense of elegance and comfort that Rebecca West speaks of so often. He was interested in the oddest things. His favorite palace was Beylerbeyi, as it is mine, but he was fascinated by the story of the French empress Eugénie, born Eugenia de Montijo of the highest Andalusian aristocracy, who extended her state visit there for so long that it began to turn into a diplomatic scandal in Europe: he wanted to know how beautiful she was; he wanted to know whether Abdülaziz was such a stud that he was actually shagging her and how Napoléon III could have been such a nebech that he didn’t come grab her by the hair and drag her back to Paris. “Άμ,’ ήθελες γυναίκα Ισπανίδα…” he decided, after much pondering — “that’s what you get for wanting a Spanish wife.” And an Andalusian one at that. But once you’ve seen Beylerberyi, where she was put up on her visit, which is like a gigantic Turco-Venetian palazzo opening up onto the fresh, cool waters of the Bosphorus and not some smelly canal, you realize that once anchored there, leaving would be hard even if you weren’t getting any from the Sultan.

Beylerbeyi Palace (click)

The Empress Eugénie of France, née Eugenia de Montijo of Granada; the Jackie Kennedy fashion plate of mid-nineteenth century Europe and considered one of the most beautiful women in the world at the time (click), subject of the copla by Rafael de León and Manuel Quiroga, made famous in Concha Piquer’s incomparable rendition.

The last day I was exhausted but he wanted to go look around Turkish supermarkets for yufka to compare the quality and price to what his family’s company makes; this is my Uncle Vangeli’s business; they make yufka and tel kadayif and sell it throughout Albania. The name of the company is Demetra, like the ancient goddess of agriculture and cereals. We went to a couple of Carrefour and he wasn’t impressed. We went to some small bakalika and they didn’t have any at all. And, very cutely, he made the assumption, in those hushed tones of respect that the Ottoman culinary tradition still carries with it in the Balkans, especially in the western Balkans from Epiros to Bosnia, where börek is an institution and a strong regional identity marker: “They probably open up [that’s the term we use] their own phyllo at home still.” I didn’t want to pop his bubble. Then he wanted to go to Dolmabahçe too — the energy of youth — but it was already too late in the day. As compensation we went to dinner at the Çırağan, the hotel that’s now in the palace most similar to Beylerbeyi.

What I most admire about Vangeli is that he’s smart, sophisticated, has a C.V. that could take him anywhere in the world that he might want, but he wants to stay in Tirana, not just because he wants to help the family business, but because he actually wants to stay in Albania and build a program design business of his own, in the country he grew up in and lived his entire life in, and that that doesn’t get all mixed up with dumb ethnicity issues. I didn’t ask him; he probably doesn’t “love” Albania any more than I “love” the United States. He probably doesn’t have an answer. But where he lives — what state he lives in, in particular — doesn’t have any bearing on who he is. Like me. He’s Vangjel Stavro; he’s a computer engineer; he’s Greek and he lives in Albania. Period. He may be the New Balkans. In fact, soon all of the Balkans might be the New Balkans except for us, who will still be left blinkered, frozen like a deer in the headlights, wondering why the “Europe thang” didn’t go as we planned.

There are a couple of inside jokes to the photo at top where’s he’s eating a simit at the Staurodromi.** One is that we both felt like hell that morning, which is why I’m not in the picture, not that I like being in pictures anyway. Two nights before we had had that splendid fish dinner in the old city and had put down a fair amount of rakı, but it was with food — basically, after a few rounds of great meze, this beautiful lithrini (lüfer):

(click)

But the night before the simit photo, I had wanted to take him to the bar on the rooftop of the Marmara Pera hotel, so he could see the places we had visited in the old city that day from across the water at night and illuminated, and then we were planning to go hear some Greek guys who play rebetika at a very cool, shabby old meyhane near Taksim. But we spent too much time at the Marmara and by the time we got to the rebetiko place all the food was gone and all that was left were stragalia/leblebi. Now I don’t know exactly how leblebi are made — I think they’re dry-roasted chickpeas — but I detest them as much as I love cooked chickpeas/rebythia/nohut. Something happens to the dense, almost meaty, velvety texture of chickpeas when they’re made into leblebi that produces something that tastes like a highly compacted nugget of sand, or like taking a teaspoon of raw flour and popping it into your mouth. I think the only reason they’re considered a drinking snack is because you’ll choke on them if you don’t have anything to wash them down with. Vangeli hates stragalia too, but I tried to encourage him: “Come on man, this is the exclusive diet of the Great Father; this is how he defeated Turkey’s enemies and brought his country glory, with a pocket full of leblebi and a flask of rakı!”

Leblebi

So we ate as many as we could, starving as we were, and had way too much to drink in too short a time on top of it. We then went outside when the performance was over, and suffering from the drunk munchies on which rests the drunkard’s philosophy that if you pile more crap into your stomach on top of too much booze it’ll make you feel better, we had two plates each of chicken-and-pilav from the street vendors (one of the most delicious things you can possibly eat in Istanbul — Turks are magicians with rice), and then on my corner we found Orhan, my favorite Kurdish midye kid, and I think closed down his shop that night as well; we must have had about twenty mussels each. So we were not very happy the next morning.

The second insider joke is actually one me and Vangeli share with Epirotes down the centuries. Legend has it that Epirotissa mothers would slap their sons on top of the heads to flatten them from the moment they were born and say: “Και σιμιτζής στην Πόλη” — “And may you become a simit vendor in the City” and that this explains the idiosyncratic beer-can shaped heads that a lot of Albanians and Epirotes have, like some of my chorianoi:or a guy as seriously Kosovar-looking as Novak Djoković:

or me:

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The point is that the flat top would make it easier to balance a tray of simit on your head. Of course the joke is based on false modesty, because Epirotes did not come to Istanbul, or go to Roumania, or Odessa, or Alexandria, or the United States or anywhere else in the world to become simitçides. They went to make money and, some of them, fabulous amounts of it. This is why you can be driving through Epiros, through empty, lunar karst limestone landscapes where you wonder if you could even herd goats, much less sheep, much less plant anything edible, and then suddenly come upon villages with massive two or three-story stone mansions, and equally impressive churches and schools. And this is why Epirotes contributed so greatly to the Greek Enlightenment, to the creation of the Greek state’s institutions and educational establishments, and generally had an exceptionally high standard of living and literacy — even for women — for rural Greece, until the whole exclusively male emigration structure collapsed and was followed by a massive exodus to the cities after WWII. Like certain islands of the Aegean or the Saronic, it was the very barrenness and lack of resources that the land could not provide that drove the movement, ingenuity and creativity of traditional Epirote culture and that allowed them to make such lives for themselves at home (at least for their families, because they themselves were gone most of the time) and make such important contributions to the wider Greek world.*** Of course, it was also the institution of emigration that led to the endemic, marrow-deep sadness of the culture as well.

Traditional Epirotiko village architecture from various parts of the region, obviously not the communities of poverty-stricken hillbillies, built with money made abroad by emigrants; the final picture at he very bottom is the front gate to my mother’s patriko, the house where she was born. Her family made their money through three generations of baking businesses in Bucharest. (click)

And below — in order — the Zografeion and Zappeion Lycées in Istanbul, the Zappeion exhibition hall and gardens in Athens, the National Polytechnic School in Athens, the Zosimaia in Jiannena, and the Zografeion college of Kestorati, all just a few of the institutions funded and built completely by Epirotes (click).

I have a friend in Greece who’s from a part of Greek Macedonia that, before the refugee tents went up there in the 1920s, was inhabited exclusively by mosquitoes. We were good friends but we had more than our share of tensions because he was an insufferable kind of arrogant Eurocrat that Greece used to produce at the time and had some supposedly hot-shot job with one of the sleazier Russian-type Greek communications moguls to appear in the nineties — μιλάμε principles yok. And for some reason, he had this implacably neurotic competitive impulse that he would always unleash on me any time I spoke about Epiros, especially if it was with any amount of pride. “It eez the poooorest proveens in Euuurope…Galicia in Spain and Epiros…are the pooorest proveeenses in Europe…” he would say to me constantly, like a Brussels parrot. And after WWII, the practice of leaving families behind and going off to work abroad and returning only occasionally became untenable, and most of Epiros did become tragically depopulated. But it was poor because it was depopulated and the only permanent inhabitants of many communities were pensioners, not because it was a region that traditionally suffered from desperate poverty.**** The hot-shot job and the whole Euro-thing has collapsed since then, along with the whole balloon in which it existed, of course, and he’s a significantly humbler person today. But it was just so infuriatingly ignorant and anistoreto on his part to see Epiros as some Greek Appalachia and his motivations for harping on that distorted image escape me to this day.

Anyway, that morning I wanted to buy five or six simitia and pile them on Vangeli’s head as a reference to this simitçi tradition, but I could see he wasn’t having it, so I didn’t even try. He insisted it was the anise in the rakı that made him sick and has sworn that from now on it’s only “real” raki for him — straight and Albanian — with no sissy Politiko flavorings to eff him up.

* Turks are among the most honest people I have ever come across in all my travels, and not because of modern efficiency like in Europe, but out of traditional philotimo or honor. I’ve had a Turk from a Taksim pilav stand recognize me as I walked by, and come up to me to give me one lira change he owed me because three days earlier I had eaten there and he was short. I’ve had to fight with a Turkish simitçi because he wouldn’t sell me a simit because it was late in the day and they were stale, begging him, eventually giving up because he simply refused — the famous Turkish “yok”; when you hear it give up immediately. I’ve had Turks — this happened to me in Afghanistan once too — run down the street after me to give me a Bic pen I had forgotten on their restaurant table. But something happens to a Turkish cabdriver when he’s in the Sultanahmet area and he becomes the biggest sleazebag in the world. I think that now that tourists have discovered the Beyoğlu side of the city and generally prefer to stay there, there’s greater tourist traffic between Pera and the important monuments of the old city, and these jerks take advantage of it. But be tough with them; simply refuse to pay more than 20 or 25 lira — no matter what his rigged meter says — and walk away and tell them you’ll call the police if they don’t like it and, being cowards, like most frauds and liars, they’ll immediately back down.

The route from Şişhane or the Galata Tower, across the Galata bridge to Hagia Sophia has to be — and always has been — one of the most important pedestrian traffic axes in the city. And instead, both Karaköy and Eminönü — the two districts and “squares” that face each other across the Horn and are like the two ventricles of the historic heart-like link of the City — are hideous, dirty, badly designed nightmares to walk through. Instead of worrying about Taksim so much, Erdoğan might want to put some effort into redesigning this essential, central binder of the two Istanbuls. But that would be a massive project that would involve levelling almost everything that’s been built there in the past forty years and starting with a clean slate. Plus, you don’t want to give him too many ideas because he’s perfectly capable of building something as ridiculous as a ski-lift from Şişhane to the Hippodrome to assist tourists in their sight-seeing.

** The Staurodromi is one of the nicest spaces in Pera. The gates of Galatasaray are beautiful, the other corners have their original turn-of-the-century buildings intact and there’s one modern, kind of semi-Brutalist building in travertine that I really like, that houses a bank and a bookstore and that you can see in the picture above behind Vangeli and in this one below. The only thing that mars the whole space is this ugly sculpture:

Does anybody know what it’s supposed to be? Missiles of some kind? I don’t know what enriched uranium piles look like, but during Fukushima and every time someone talks about Iran or North Korea and uranium piles, my imagination immediately conjures up this horrible sculpture.

*** This was all part of what I can only generally call the “Great Mobilization” of the Greek world that began in the early eighteenth century. The confluence of factors that caused this are so intricate that they’re hard to summarize: the primary spark was perhaps the massive wealth accumulated by the Phanariotes — Greek aristocratic families in Constantinople prominent at the Patriarchate and, by extension, at the Porte — who had used their influence in imperial circles to turn most of what is now Romania (Moldavia and Wallachia) into their own autonomous Greek kingdoms, which they sucked dry, and how that wealth was poured into Greek institutions and trickled down into Greek hands generally; the concurrent spread of Greek educational and commercial networks in the Balkans and Eastern Europe and later in the Near East, in the rapidly modernizing economy of post-Mehmet Ali Egypt especially; the way the so-called Greek Enlightenment worked through both these kinds of networks. The increased mobility that the nineteenth century made possible; most people, for example, don’t know this, but the Greeks of the Anatolian Aegean coast and the Marmara were almost exclusively migrants from the islands and mainland Greece — and even later the Kingdom of Greece itself, Greece basically having been an economic basket-case since the get-go — that started settling there in large numbers in the later eighteenth century and not, as we romantically like to believe, descendants of Byyzantine Hellenism; the only remnants of Byzantine Hellenism in Asia Minor were the Greeks of Pontus and Cappadocia, of course, and small pockets near Konya and Kula and Isparta and that lake region, all of whom, except for Pontioi, were Turkish-speaking until some of the men started learning Greek in the nineteenth century. (In isolated areas of Cappadocia, a dialect of obvious Greek origin had also survived into the nineteenth century but was already dying out by then, and was so heavily Turkish in vocabulary and had even developed extensive agglutinative structures like Turkish that it’s almost impossible to call it Greek, any more than you can call Vlach Roumanian.) Then there were the colonialist economic incursions into the Ottoman Empire and its reduction to a European debt-slave (much like “Memoranda” Greece today) that together with the privileges for Christians that the Great Powers forced the Ottomans to grant, created a space for growing Greek and Armenian prosperity from which Muslims (and Jews, for that matter) were excluded, and that produced exclusively Christian micro-economies within the Empire in which Greek rural migrants could find work and prosper. All this had an enormous effect on Greek life everywhere. You can see it in the village architecture of certain regions of the Greek world. And you can see it in traditional dress of Greek rural women.

My father’s villages in the valley of Dropoli are situated in one of the few extensive, arable parts of Epiros, the fields you see in the pictures taken from atop the village itself (click):

Paradoxically, it was this theoretical asset that kept our villages relatively poor until the mid-nineteenth century, because these fields were all çiftlikia of Muslim landowners (“fiefs” I guess; don’t ask me to explain Ottoman land tenure to you, or tell you the difference betweeen a çiftlik or a timar or anything else, because every time I try and read about it I fall asleep and don’t remember anything I’ve read when I wake up) and we were essentially sharecroppers for them. Only with the exponential growth of emigration in the nineteenth century did any kind of considerable prosperity come to our villages and many were even able to buy their village lands from the increasingly impoverished ağadhes themselves. Like I said, this was markedly obvious in the changes in female costume and the complete switch of male dress to frangika, Western clothes; traditional male outfit of the region would have looked something like this, the characteristic white felt pants calledpoutouria (this photo is from southern Serbia actually, but was the nearest approximation I could find) and not thefustanella kilts that folklore groups in the village like to use today indiscriminately and inaccurately:

While, with the women, in extremely old photos from Derviçani, you can see that almost all the articles of the costume were home-made by the women themselves, with growing wealth you see the gradual addition of articles of clothing that had to be made by professionals. My grandmother’s outfit here, for example, especially the vest and apron:

…obviously had to be made by a professional sirmakeşi — an embroiderer of gold thread — in Jiannena or Argyrocastro, and the dress of some particularly wealthy villages, like those of Lunxhi, behind the mountains to the left across the valley in the photo (Albanian-speaking Christians with whom we intermarried extensively and still do, the homeland of Zappas and Zographos, the benefactors mentioned above) had, by the end of the nineteenth century, simply become regional variations of Ottoman urban dress, like in this photo, which the museum of Kozani (why it ended up in Kozani?) felt it had to put its water stamp on, like someone was going to sell the design to YSL or something:

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**** Despite my friend’s condescension, regional funding initiatives for these “poorest provinces in Europe” have greatly expanded the university in Jiannena and developed an extensive and prestigious medical research center there, an information technologies industrial park, renovated (sometimes over-renovated) large parts of the old Ottoman city and created a general climate of growth and prosperity seemingly unaffected by the problems of the Greek economy. Epiros has become a little bit like a Greek Bavaria or the French south-west: a traditional, somewhat backwards area that made the leap over the ugly stages of modernization to post-modern comfort and prosperity. Half-ruined villages have been renovated, largely through the skills of Albanian craftsmen, who still were trained in the traditional building skills necessary to preserve the region’s distinctive architecture. There’s good traditional and contemporary food in Jiannena and in some of the newly developed tourist towns. There’s skiing in the winter; there’s hiking and mountain-climbing in the summer and gorgeous beaches only an hour-and-a-half away from each other on the new highways. And it’s generally agreed that Jiannena is one of the most pleasantly liveable of Greek provincial cities and Epiros one of Greece’s most beautiful and pleasantly liveable provinces.

Readers might remember I’ve had a long-term interest in Circassians since high school. Of all the peoples collectively known in Turkey as muhacir, the Ottoman Muslims who took refuge in the Anatolian heartland of the Empire as it shrank, probably none had a more torturously, circuitous odyssey to ultimate safety in Turkey than the Circassians. Here’s a selection about them from a post I wrote in February about why I was boycotting the Sochi Olympics; it wasn’t just for Putin and his filthy, murderous personage, but because the games were being held on land an admirable and honorable people had fought long and hard to keep and had been brutally thrown out of by Imperial Russia:

“And then there are the Circassians. I became obsessed with Circassians in high school because I had to know who these people were, so physically beautiful apparently, that they held the entire Near East in thrall for centuries. Circassians were the first reason I ever went into the New York Public Library, because the library at Stuyvesant didn’t have anything on them. This is also around the time, as a nerdy sixteen-year-old, that I started developing the totally adolescent, romantic fascination I still suffer from, for honor-obsessed, heavily-armed highlanders — Montenegrins, northern Albanians, Pashtuns — who don’t easily let themselves get pushed around by outsiders. It fed a lonely teenager’s fantasies of empowerment then. Now, I couldn’t tell you. Probably still.

“The Circassians lived in a huge swath of plain, foothill and high mountain country in the northern Caucasus. Most of the sites of the this month’s games are being held on formerly Circassian territory. This is a map of their general distribution in the eighteenth century, right before Russian expansion southwards began:

(click)

“For more than a century they fought a brutal tooth-and-nail war against the Russians and their Cossacks. When they finally capitulated in 1864 it was in Sochi. The majority, which would not agree to an oath of loyalty to Russia were deported, in what was probably the first campaign of ethnic cleansing of such dimensions in modern history. For months, the beach at Sochi was a Dunkerque-like humanitarian disaster zone, with tens of thousands of shelterless, starving and diseased Circassians waiting for Ottoman ships to take them to safety in Anatolia or the still-Turkish Balkans or dying on the spot.

“It certainly represented the largest civilian death toll of any war up to its time and today, ninety percent of people of Circassian descent live outside their original homeland, mostly Turkey, but also Syria, Jordan and Lebanon.”

And as with Native Americans in North America, as their government was massacring and expelling them, Russian poets and writers like Lermontov, Pushkin and Tolstoy were romanticizing them, sympathizing with them and entering in a love affair with all the peoples of the Caucasus that literary Russia still has not recovered from. Someone, everywhere, at all times, has a heart and a soul — for whatever good it does.

I had assumed muhacir is constructed from the Arabic “mu = doer of something” plus the roots ‘h’ + ‘j’ + ‘j’ (?) which almost sounds more like “pilgrim” – as in “Hajj.” But “mu” turns out to be a passive participle marker of someone who is made to do something, in this case not as in “Hajj, pilgrimage, but ‘h’ + ‘j’ + ‘r’ as in “Hejira?” which would mean “fleer,” as in those who fled with Muhammad to Medina from Mecca in 622. That would make more sense than traveller, which would be the “mu-sa-fir” recognizable to any Greeks as an old-fashioned word for “guest,” except to those Neo-Greeks that are so Post-Ottoman that they’re Post-Culture-of-Any-Kind and most certainly Post-Hospitality. The Muslims that left India after Partition in 1947 to go to the land of Islamic Purity are also known as muhajir in South Asia. I say that the Circassians’ route was particularly circuitous because many of them were first settled by the Ottoman government in the Balkans — especially Bulgaria and Kosovo (where there’s still a tiny community), where they were used to demographically offset the Christian population and because their warrior reputation would come in handy against Christian rebellions and Russian invasions. (Though there is one wild episode of the Greco-Turkish War where a band of Circassian çeteler [çetes] in western Anatolia actually aided the invading Greek army. Go figure. Any-thing is possible in our part of the world.) Needless to say with the coming of independence for the nations of the Balkans, they were uprooted again to Anatolia and other parts of the still Ottoman Arab world.

This year is the 150-year anniversary of the final, catastrophic expulsion from their Caucasian homeland and local Circassians (“Çerkes” in Turkish) have been holding demonstrations in front of the Russian Consulate down here on the Jadde (I wouldn’t even lower myself to asking for Putin’s ear) and then closer here to my place in front of Galatasarary. (Click)

But I was kind of disappointed because I couldn’t get any really good pictures except some like these above. Then I get on the ferry from Beşiktaş to go to Kadiköy with my cousin, Vangeli, to feed him at the spectacular Çiya restaurant there and visit Beylerbeyi, my favorite Ottoman palace, and by blogger-photographer’s luck right across from me is sitting this handsome Circassian kid from central casting (click):

He was surprised I knew that his t-shirt said “Адыгэ” – “Adyghe,” which is what Circasians call themselves, written in the Cyrillic script they now use. I asked him if he spoke the language and he said no, but some other Circassians I found the next day in Pera said that due to a concerted effort on the Turkey-wide community’s part — language classes, theater workshops, radio programs — more Circassians in Turkey of this kid’s age speak more of at least a little bit of the language than their parents do and that interest is increasing. Insha’allah. Cool. So if you don’t respect these people for their legendary beauty, their ferocious warrior rep, the fact that they managed to stave off the forces of Imperial Russia for two centuries, that as the Mamluk military elite they effectively ran Egypt for five-hundred years till Mehmet Ali the Albanian massacred them in a totally, shitty, un-Albanian, pabesiko (“pa” = no + BESA), dishonorable, ambush — see (“BESA: A Code of Honour,“) — then just admire them for sticking together as a cohesive and living identity after being scattered across the world for a century and a half now.

Unfortunately, I don’t know if there’s a Turkish translation (or Arabic: Jordan, where Circassians still make up the King’s Royal Guard, Syria and, some extent Israel, is where most Circassians outside of Turkey now live) for young Circassians today to read.

Another book that Ido know there’s a Turkish translation of, and is probably the only monograph to deal with the step by step expulsion and ethnic cleansing of Ottoman Muslims through the nineteenth and and early twentieth centuries, but tracing roots of the process back to even the century before is Justin McCarthy’s Death and Exile: The Ethnic Cleansing of Ottoman Muslims, 1821-1922. Not polemic, not propagandistic, just the facts and figures that speak for themselves. It should be required reading for every Christian in the former Ottoman sphere. It’s not exclusively about the Circassian tragedy but there is, as you can imagine, a great deal of material on their experiences.

Turkish-speaking Circassians should definitely check this book out that’s available everywhere in İstanbul; they’ll learn a lot. I really hope they get a chance to. Share this post with friends if you found it interesting. Feel free to write me with any comments. And keep the memory alive!. NB

From Bosnia to Bengal – the purpose of this blog

I'm Nicholas Bakos, a.k.a. "NikoBako." I'm Greek (Roman really, but only a handful of people today fully understand what I'm talking about when I say that, so I use "Greek" for shorthand). I'm from New York. I live all over the place these days. The rest should become obvious from the blog.